History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.247

v7.c95.247

The theory of transmigration postulates that each life is the result or fruit of the actions of the preceding existence or existences. It follows from this that if we go backwards far enough, no existence or birth can be the first. Therefore, the Vedāntasūtra had to declare (in II. 1.35 quoted in n. 2527 above) that *saṃsāra* is *anādi* (beginningless). But this is in conflict with many passages of the Upaniṣads, which, in speaking of creation, employ the words 'in the beginning' (as in Chān. Up. VI. 2.1, Bṛ. Up. I. 4., 1, 10 and 17, V. 5.1, Tai. Up. II. 7. 1). In order to get over this conflict the conception of the recurring creation of the universe periodically from all eternity was postulated by means of the machinery of kalpas,²⁵⁴² which provides that the universe created by *brahman* persists through a vast period called Kalpa, after the lapse of which it is absorbed into *brahman*. Vide Śāntiparva 231. 29-32 (Ch. ed. = cr. ed. 224. 28-31). It is stated in the Gītā VIII. 17-19 that the day of Brahmā is equal to one thousand yugas (four yugas make one unit or Mahāyuga) and the night of Brahmā is also of the same duration. All objects spring up from Prakṛti at the advent of the day of Brahmā and at the advent of night are absorbed (or merged) in the Prakṛti. Vide Bhagavadgītā IX. 7 also 'at the end of a Kalpa all elements (or beings) pass into prakṛti over which I preside, but when the next Kalpa starts I send them forth'.